Conflict, a Basic Social Need

 Conflict, a Basic Social Need  

Once a concept ‘conflict’ heard, what do hearers understand? Destructive or constructive? All is possible. Conflict may be defined as ‘an escalation of a disagreement; manifested by “conflict behavior, starting with disagreement, and followed by verbal abuse.” It is also ‘disagreements in viewpoints and opinion, which hearten greater cognitive understanding, as cited by Jehn and Mannix. The understanding and thinking corrupted by destructive conflict reported worldwide make individuals understand destructive at first and they have reason; the wide-reaching terrorist attacks are in line of eroding constructive conflict. As a human being, what do we need in a world full of conflicts? Do we need nations, society, cooperation, families, friendship… without conflict?

Among the characteristics of society, we recite- society depends on differences.  Disparities result from the fact that people do not have the same way and capacity of thinking as well as understanding. Society has weak and strong people in all corners of life. The universal truth is that under the heaven, there are differences which result in conflicts, either destructive or constructive. What do we chiefly need to live good-naturedly in this world, which seems to partially live as Creator would expect?

Constructive conflict, a key development channel

Undoubtedly, constructive conflict should be understood in the clear perspective; the peaceful beneficial context. It refers to disagreements that welcomes different ideas and worldviews, in an effort to get agreeable viewpoint about issue under discussion or move company (group, associations, friends…) toward its goals and mission. This kind of conflict increases productivity, rather than obstructs it because it is seen as task conflict that leads to better decision making and increased satisfaction with the group decision. Constructive conflict is the only peaceful conflict that should be recommended in development process.

 According to different writers (Amason and Sapienza, Sophia Jowett and Irving Janis) we may recite the following types of the conflict which leads to better stage of thinking, understanding and success process.

Content conflict: individuals disagree about how to deal with a certain issue. It can be beneficial, increasing motivation and encouraging discussion. Task conflict is related to disagreements in viewpoints and opinion about a particular task. It is found to be beneficial in view of the fact of encouraging diversity of opinions, although care should be taken to avoid its development into process or relationship conflict which are harmful. Cognitive conflict: the conflict is task-oriented and stems from differences in perspective or judgment (whereas affective conflict is emotional and arises from personal differences and disputes). The conflict, as proposed by Irving Janis, is beneficial in groups and committees to avoid the error of " group think," but it should be the one from above and care should be taken to avoid bad result.

RERE NA RAMBA PART 18

Hagati aho, Rere ageze ku ishuli, yahahuriye n’umuhungu witwa Mpano. Uyu musore nawe yari mwiza, ntabe agacagatanzira[1] ndetse ntanatangwe mu bikorwa binyuranye bya Kiliziya. Yaje rero kwishimira imico y’umwali Rere, niko kwiyemeza kujya amuhamagara kenshi, amubaza uko yaramutse, uko yiriwe, uko amasomo yagenze n’ibindi byinshi anyuza mu guhamagara no mu kohereza ubutumwa bugufi. Umunsi umwe bavuye mu gitaramo cyabaga buri wa gatanu w’icyumweru, Mpano yasabye Rere kumurindira bagatahana doreko bari banacumbitse mu gace kamwe. Mu nzira bataha, Mpano yateruye agira ati “Rere, urabiziko tumaranye igihe kirekire tuvugana kenshi- nagize umwanya uhagije wo kukwitegereza nsanga ntawundi muhwanije uburanga n’uburere. Muri bose uri indatwa! Ndifuzako twatangirana urugendo rwo gukunda, tugakundana rwa rukundo ruhindura abo rwahuje umugabo n’umugore bizihiye Nyagasani.” Rere ataragira icyo avuga uwo musore yungamo ati “nk’uko nafashe igihe cyo kukwitegereza, nawe singusabye igisubizo aka kanya; genda ubitekerezeho neza kugira ngo uzafate icyemezo udahubutse.”

Mpano ahita amusezeraho ntiyatuma Rere agira ijmbo na rimwe yongera ku byo abwiwe. Mpano ageze mu rugo yoherereje Rere kuri watsapu agasigo gato. Agatangira avuga ati

“Rere mwiza narakubonye

Narakwize hashira iminsi

Nsanga ukwiriye kumbera

Ukankundira tukabana

Ndagukunda warabibonye

Ikindi kandi narabikubwiye

Ndagusaba ko waba uwanjye

Tugahuza ukazaba iwanjye

Nkundira nkuhire urukundo

Twembi iwacu duhamye Imana

Erega n’ubundi ni yo Rukundo

Turi mu byayo izatwumva

Emera ukunde njye Mpano

Emera ukundwe na Mpano

Ngwino uhundwe umunezero

Ibyiza iwacu tubigire intego

Mwali nkunda ni wowe mbwira

Ni wowe nabonye ngira urukundo

Ndagushaka ngo nduguhunde

Ibibi mu byacu bice iruhande

Mwali mwiza gana ugukunda

Subiza neza ubone urukundo

Ibyishimo bihore iwawe

Kuko wemeye njyewe Mpano.”

Rere akimara gusoma uyu muvugo yahise awusiba ati “ntazatakaza umwanya wanjye ngo ndi kongera kuwusoma.” Niko kwandikira Mpano ati “nabonye bitari ngombwa kumara igihe ntekereza ku byo mfitiye igisubizo kandi cyiza; rwose muvandimwe, ntukomeze kuvunwa n’ibidashoboka: mfite umukunzi wanyuze umutima, tumaranye imyaka irenga icyenda dukundana ndetse ibyo mukesha ni agahishyi[2]. Ntacyamukura mu mutima wanjye. Wakoze kubw’uyu muvugo mwiza, kandi uzishima kurushaho nuwutura uwukwiriye kuko njye narangije guhitamo. Imana igufashe kubona undi mukobwa ukunyura umutima!” kubera ibibazo bya rezo ubu butumwa Mpano yabubonye nyuma yo kohereza ubundi buvuga buti

“Ndaje bwiza, nje ngo nkurate

Nkusingize bwiza kuko ubikwiye

Nkuture ibihozo bikuruhure

Maze wizihirwe n’ibisigo utuwe

Uhorana ituze nta kavuyo

Ibyawe byose ni agahebuzo

Ganza wamamarane isheja

Nyaguhirwa uri Rusamaza

Iyizire shenge mugabatuze

Ni wowe nshaka ngo mbone ituze

Iyizire mwali ubaruta bose

Uhundwe ibyiza kuko ubikwiye

Emera ntahe umutima wawe

Unkunde nanjye mberwe nawe

Nduguhunde Nyir’uburanga

Nyir’ubuhanga tubane iteka

Ntawundi mbona nkureba

Iyo uri mu bandi urabaganza

Uhorana ibanze mu gihe cyose

Nkundira Rere nkukunde wese

Nkundira Rere nkwiharire

Nkwegukane ubone urukundo

Turuhuze turuhe umurongo

Twizerane twibanire

Ngaho mbwira iry’urukundo

Umutima wanjye ubone umutuzo

Urabyemeye se kunkunda

Cyangwa urashaka ko nkukunda?

Mbwira shenge ni byo nshaka

Nyemerera disi muhundwaneza

Mwali ukereye umutima ushima

Umutima mwiza niwo ugushaka!”

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[1] Nyangufi, umuntu mugufi

[2] Ibintu byinshi cyane

La vocation dans l’Eglise

La vocation dans l’Eglise

Eglise est née de l’œuvre du Christ manifestée au monde par l’avènement de l’Esprit- Saint et pendant sa vie publique, Jésus prépare sa fondation. Par sa mort et sa résurrection, Jésus donne la vie à son Eglise. Après sa mort et sa résurrection, Jésus a achevé la fondation de l’Eglise. Dans l’Eglise, la communauté se nourrit de l’eucharistie et pendant la réunion;

1.     Les chrétiens écoutaient les exhortations des apôtres

2.      Les chrétiens priaient et chantaient ensemble

3.     Les chrétiens partageaient le pain consacré et buvaient la coupe du salut

Dans l’Eglise, la vie est une vocation; l’existence est une vocation dont la réponse est ‘vivre’. Dans cet appel, on doit la reconnaissance de l’homme par l’homme. Choisir de vie de justice, de l’amour, de la fraternité, de la paix est une réponse à l’appel de Dieu.  La vocation chrétienne est un appel à suivre Christ; la vocation suppose un changement de l’existence et met à partir  et fait l’appelé un étranger parmi les siens.

Etre chrétien est un appel que Dieu nous fait en vue de participer gratuitement à sa propre vie divine et de revenir ses fils adoptifs.  C’est un appel fait par Dieu a tout homme qui se concrétise en Jésus et trouve réponse dans la décision de le suivre, de rompre avec le passé, de calquer la conduite à la sienne et conformer la vie d’après du Jésus Christ, notre Sauveur. Dans l’Eglise, il y a de diverses vocations chrétiennes. Parler de ces diverses vocations chrétiennes revient à dire différentes étapes de vie ;

1.     La vie religieuse : Née en Orient dans les premiers siècles du christianisme. la vie religieuse se distingue des autres formes de la vie consacrée par l’aspect cultuel, la profession publique des conseils évangéliques, la vie fraternelle menée en commun, le témoignage rendu à l’union du Christ et de l’Église (cf. Catéchisme de l'Église Catholique).

2.     Le ministère ordonné : Certains membres sont appelés par Dieu, dans et par l’Église, à un service spécial de la communauté. Ces serviteurs sont choisis et consacrés par le sacrement de l’Ordre, par lequel l’Esprit Saint les rend aptes à agir en la personne du Christ-Tête pour le service de tous les membres de l’Église. Le ministre ordonné est le lien sacramentel qui relie l’action liturgique à ce qu’ont dit et fait les Apôtres, et, par eux, à ce qu’a dit et fait le Christ, source et fondement des sacrements.

3.     Le laïcat : on entend ici l’ensemble des chrétiens excepté les membres de l’ordre sacré et de l’état religieux reconnu par l’Église (LG 31).  

Réaliser la vocation c’est tendre vers l’Absolu, le Tout-Autre. Aidons l’église ; Ainsi réalisons nous notre vocation

RERE NA RAMBA PART 19

Rere yasubiye kuri watsapu asanga ubutumwa yoherereje Mpano ntibwagiye nuko arongera

Arabwohereza. Agerekaho nawe umuvugo w’imikararago mirongo itatu n’ibiri. Ati

“wirushya iminsi ugora ibihe

Unsaba urukundo ndetse n’ibyarwo

Undatira ibyiza byo kugukunda

Kuko njyewe mfite umukunzi

Erega Mpano shakira ahandi

Urahura n’uje ugusanga

We umusanganize gahunda

Undeke Rere wbonye Ramba

Naramwiyeguriye na we ni uko

Umutima wanjye ni kimwe n’uwe

Sinarota nkuharira abandi

Kuko we yarangije kuwutura

Sinkubeshya nturi uwanjye

Uw’abandi gumana umutuzo

Gira amahoro komeza urugendo

Ururinde kugeza umubonye

Witondere ibyo kurutanga

Utazavaho wicuza uburi kera

Utakishimira uwo wakunze

Igihe usanze waribeshye

Umwali ugukwiye nguwo araje

Ntatinda buracya muhure

Umwakire ni we ugukwiye

Umushime bizaguhira

Urumuhunde nk’uko ubishaka

Ararwakira aribururinde

Unezerwe kurusha iwanjye

Kuko wizihiwe n’uwo ukunda

Nzagukunda kurya bikwiye

Mbikore rwose kuko mbigomba

Kwa kundi Rurema adutoza

Kuko ukundi gufitwe na Ramba!”

Iyo amafaranga ya buruse yazaga, Rere yayakoreshaga nyuma yo koherereza umukunzi we ibihumbi bibiri byo kuguramo tumwe mutwo akeneye kandi akanakoraho make ashira ku ruhande ngo Ramba azayahereho aza kwiga igihe azaba yamaze gukira. Uku gukomeza kwitabwaho n'umukunzi we byateye Ramba guhorana akanyamuneza ndetse biza no gutangaza abamusuraga bose, bibaza bati "bishoboka bite ko umuntu urwaye gutya, utagira aho yigeza n'ubwo afite imbago, ahorana umunezero kandi hariho n'abazima byananiye?" Abo bose Ramba yabasubizaga ko ntacyamubuza kunezerwa mu gihe cyose Imana ikimushigikiye. Ubwo burwayi Ramba yabumaranye Imyaka ibiri n'igice, yitabwaho n'ababyeyi be uko bashoboye. Rere na we yakomeje kumuba hafi ku buryo Ramba atigeze atekereza, yemwe no mu minsi mikuru yose yabaga, iyo Rere yabaga ari mu biruhuko yazaga kuyisangira na we, amuzaniye impano ndetse n'iyo yabaga ari ku ishuri yamwohererezaga amafaranga yo kurya kuri simukadi yamuguriye. Muri icyo gihe kandi niko Rere yandikishaga Ramba mu mafaranga ye bwite, akamusabira kuziga umwaka ukurikura; ibyo byose akabikora yihaye intego y’uko nta muntu ugomba kumubona nk’impinga y’abapfu[1] ku biijyanye n’ibibazo by’inshuti ye. Kenshi akajya abwira Imana yizera ati

“Ngwino uhoze umare agahinda

Kamwe gahinda umukiro utanga

Kakabuza abo kagenga kugana iwawe

Kakabatwara batageze iwawe
.......

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[1] Impinga y’abapfu = umuntu w’umutesi

URUHARE RW’ABABYEYI MU MUHAMAGARO W’UMWANA

URUHARE RW’ABABYEYI MU MUHAMAGARO W’UMWANA[1]

Ikiri ukuri ni uko Imana ihamagara kandi guhamagarwa bijyana no kwitaba ndetse no guhabwa ubutumwa: hari abo yahamagaye mu mazina yabo n’abo yahamagaye mu bundi buryo- binyuze mu isengesho no kumva ushishikariye kwitangira abandi(Kiliziya) aho kwiyitaho no kwita ku muryango wawe. Dore bamwe mu bo Imana yahamagaye mu mazina yabo n’ubutumwa yabahamagariye.

Ihamagarwa	Yakobo, yakobo	Abrahamu	Yakobo	Samweli, Samweli!	Ananiya!
Igisubizo	Ndi hano	Ndi hano	Ndi hano	Vuga, Nyagasani, umugaragu wawe arumva	Ndi hano, Nyagsani!
Ubutumwa	Witinya kujya mu misiri.	Fata umwana wawe…ujye…	Haguruka…usubire mu gihugu cyawe.	Uzahanura.	Haguruka, ujye.
Aho biboneka	Intg. 46,2-3	Intg. 22,1-2	Intg. 31,11-13	1 Sam. 3,10-21	Intu. 9,10-11

Umuntu avukira mu muryango, agahererwamo ibyangombwa byose bimugira umuntu muzima. Birashoboka ko kandi mu muryango umwana yahabonera ibimusenya bigatuma kugororoka kwe kugorana kuko nta cyiza gituruka ku rukundo yigeze abona. Mu isezerano rya kera hari umuhango mwiza wo guturwa Imana; ababyeyi bajyanaga umwana wabo ngo bamuture Imana binyuze ku muherezabitambo. Ni uko byagenze kuri Samweli ndetse na Yezu (1Sam.3,20-28; Lk.2,21-40). Ibi biragaragaza kandi bigahamya ko ababyeyi bafite uruhare rukomeye mu kuduhuza n’Imana iduhamagara. Twe ab’iki gihe se ntiduturwa Imana mu ngoro ntagatifu mu Isakaramentu rya Batisimu? Umubyeyi muzima, utarasaritswe n’ingeso mbi zimuzika mu cyaha, aharanira uko bwije n’uko bukeye gutoza umwana we ibimugira imfura ariko ntiyirengagize n’ibimugira umukristu. Ibi bitwumvishe impamvu ababyeyi baharanira ko twakira ukwemera duhagarariwe na bo, cya gihe batuzana ku iriba rya batisimu tukiri impinja; ni ku bw’icyifuzo cyo kutumenyesha Imana no kudutoza kuyikunda hakiri kare, ngo dukure dukunda umukiza, turonka iryo sakaramentu tukiri ibibondo.

      I.          Ababyeyi bafite kamaro ki mu guhamagarwa kwanjye?

Ababyeyi bakora umurimo utoroshye wo gufatanya n’Imana kurema no kurera. Uburere busanzwe n’ubwa gikristu, abenshi, tubukomora kandi tukabutozwa n’ababyeyi batubyaye cyangwa abatureze. Abandi bagashishikazwa n’abavandimwe kuko hari ubwo umuntu aba umukristu nyamara yaravutse ku bapagani badashishikajwe no kumenya Imana. Abatubyaye ku bw’umubiri ndetse no kubw’ isakaramentu rya Batisimu ni ingenzi mu mibereho yacu kuko badufasha muri byinshi iyo tubitabaje. Ababyeyi ni Abajyanama batuyobora kandi bakanadushyigikira mu guhitamo kwacu. Kwiyegurira Imana kimwe no gushyingirwa ni imihamagaro yose igomba kutugeza mu butungane kuko twese twaremewe kuzajya mu ijuru, kubana n’Imana. Iyo twatinyutse kumenyesha ababyeyi bacu icyifuzo dufite, batubera abajyanama, bakadufasha gutekereza neza kuri uwo muhamagaro twahisemo bityo tukaba twagira ubumenyi bwisumbuyeho.

Hari ababyeyi bafata iya mbere mu kuyobora abo bibarutse, kandi bakabikora bubahirije uburenganzira bw’umuntu mu guhitamo ahazaza he. Ubujyanama baduha ni ubutuyobora mu nzira yo gutekereza no guhitamo, tubifashijwe no gusenga maze twahuza umugambi bakadushyigikiza inkunga ishoboka yose. Twavuga nko kutwemerera gusura abo twashimye kandi bakanadufahsa kubona itike ndetse no kuduha umwanya uhagije kugira ngo twitabire ibikorwa bidufasha kurushaho kuzirikana ku muhamagaro wacu wo kwiyegurira Imana. Umubyeyi mwiza arinda uwo yibarutse ibyonnyi by’umuhamagaro yihitiyemo. Twibuke ko hari ibyo dukuraho umutima kuko tutabishyigikiwemo kandi byari gushoboka. Imana irahamagara; hakaba ubwo yakoresha ububasha bwayo ukayitaba cyangwa ikakurekera ubwigenge busesuye, utabishiraho umutima ugasanga urabihombye. Twitondere ijambo rivugwa na benshi- ‘ubwo ni uko Imana yabishakaga / yabishatse’

    II.          Imbogamizi z’umuhamagro zishingiye ku babyeyi

Hari ababyeyi batiyumvisha neza akamaro n’uburyohe byo kwiyegurira Imana, baba abakristu cyangwa abapagani, bagashyigikira gusa gushinga urugo naho kwiha Imana bakabyamaganira kure. Bitwaza gushaka abakazana, abakwe n’abuzukuru nytamara bakirengagiza ko ibyo byose bitangwa n’Imana kandi hari n’igihe bitagushimisha uramutse uhatiwe kubihitamo. Ababyeyi nk’aba, ntibagushyigikira mu kwiyegurira Imana; baguca intege, icyakora bakazagushyigikira bananiwe kugutangira cyangwa se babona nta kindi basigaje gukora ngo ubireke. Hari n’ubwo twebwe abana tudatinyuka ababyeyi bacu, bikagorana mu guhitamo, igihe watekereje ko ababyeyi batazakwemerera. Birashoboka ko bamwe mu rubyiruko batinya kuganiriza ababyeyi babo kubera ko n’ubundi batajya baganira cyangwa bigaterwa nanone n’uko ababyeyi babana n’abana babo.

 III.          Tubeho gute?

Umuntu ahamagrwa ku bw’urukundo, agahamagarirwa mu rukundo kandi agatumwa gusohoza urukundo mu bantu. Mbere ya byose ababyeyi bakwiye kugaragariza abo bibarutse urukundo kandi bagafata iyambere mu kurubatoza kuko arirwo rukwoye kugenga muntu mu mibereho ye yose. Umuhamagaro uwo ari wo wose usaba urukundo; ntiwagira urugo ruzima ruzira urukundo. Ntiwakorera Kiliziya uzira urukundo. Gutoza umwna urukundo ni ukumwinjiza mu muhamagaro nyakuri, kugira ngo akure anogeye Imana n’abantu, yunguka igihagararo n’ubwenge 

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[1] Byarangijwe kwandikwa le 21/07/2019. Byagejejwe ku bavokasiyoneri b’ibungwe muri uku kwezi

RERE NA RAMBA PART 20

N’ubwo Ramba yari atorohewe n’uburwayi, uko yitabwagaho n’umukunzi we byaramunyuraga cyane kuko kenshi gashoboka Rere yaramubwiraga ati

“Kabeho ukwiriye njye wakubonye

Kabeho ukunda njye uruguhunda

Gahurwe abandi uhore unkunda

Gashiremo umwuka ukinkunda

Kabeho wumva umutima wanjye

Uhora uterera mu gituza cyawe

Kabeho wumva ikikwibasiye

Ko gishegesha umutima wanjye

Kabeho neza kabure icyago

Kabeho neza karame iwanjye

Kabure byose kiretse ibyiza

Muhorakeye gahorane ibyuzo

Kabure byose kiretse ibyiza

Birimo ugukunda ubutakuryarya

Akaruguhunda ubudahuguka

Kabone byose kiretse ibyago!”

Na Ramba akanyuzamo, akirengagiza uburibwe, agakora mu nganzo akesha Iyamuhanze ngo yishimishirize umukunzi. Agaterura agira ati:

“Ngwino mwali umare agahinda

N'ibyo byose biza bihinda

Bimwe bihindira iyo birengera

Birya bikurengana ubyihaye

Bikakurengana mu bapfuye

Bikagutwara na roho yawe

Ngaho se ngwino witinda

Gira bwangu ni wowe nshaka

Nta rubanza ni wowe ubanza

Gufata iya mbere ubyigamba

Ko wakukiye mu rugamba

Rwo kunkunda ubutagaramba”

Nyuma yo gukira neza, Rere agiye mu mwaka wa kane, ni bwo Ramba yagiye gutangira mu mwaka wa mbere. Ubwo Ramba yajyaga gutangira; buracya ngo ajyane na Rere, nibwo Rere yamusabye ko baganira akanya gato. Ramba yabyemeye atajuyaje nuko akurikira umukunzi we bajya muri ka gashyamba. Rere yenda igitenge yari yifubitse, akirambura hasi hanyuma abwira Ramba ati “Ndicara maze kubona ko wicaye neza!” ubwo Ramba yari amaze kwicara, Rere yamubwiye asasa akandi gatambaro imbere ye ati “Njye ndiyicarira hano kuko nkeka ko aribwo uri bwumve neza agaciro k’ibyo nkubwira.” Akirangiza kuvuga atyo Ramba yamubajije uwabateranije, yibazaga icyabaye gituma umukunzi we amubwira atyo. Nimugihe kuko yatekerezaga ko hari  ushaka kubasenyera imihana[1]. Rere abonye ko umukunzi we asa n’uwifitemo ubwoba, aramubwira ati “Humura! Uri na Rere wawe ugukunda!” niko kumwongorera, amusaba kuzamura amaboko ye nawe Ramba ntiyazuyaza kubigenza nk’uko umukunzi we abimusabye. Rere akibona Ramba azamuye amaboko, yamukirigise mu maha agira ati “Seka sha! Ntabwo nshaka kubona ubabaye.” Ramba yarasetse cyane ari nako agerageza kwiyaka Rere nuko bombi baricara ngo baganire. Bakimara kwicara no gushira amaseka, Rere yabwiye umukunzi we Ramba ati “Urabizi ko nkukunda kandi niba ugishidikanya ndi hano ngo mbiguhamirize; uribuka ubuzima bwacu muri pirimeri, muri segonderi kugeza n’ubu tukiri kumwe. Nashatse kukuzana hano kuko nawe utayobewe amateka y’aka gashyamba mu buzima bwacu.” Ramba amuca mu ijambo amusaba kudashidikanya mu rukundo rwabo, amwemeza neza ko amukunda kandi ko azi ko nawe akundwa cyane, ko yabimenye igihe atamutereranye mu burwayi bwagaragaraga ko buzakira bumusigiye ubumuga. Ati “burya nabwo namenye ko unkunda urukundo rw’ukuri, namenye neza uwo uri we n’urukundo unkunda. Ntari ntarakumenya, ariko ubu ndakuzi.”

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[1] Gusenya imihana = guteranya abantu bakangana

Nugenza neza ntuzubura umutwe se ?

Nugenza neza ntuzubura umutwe se ?

Myr Visenti HAROLIo, photo, internet                                               

Imana ni nziza kandi n’ibyo yaremye byose yabihaye kugira uruhare kuri ubwo bwiza bwayo bw’ikirenga. Koko Dawe, ntawe muhwanije ubwiza! Imana yaremye byose kandi ibirema ari byiza: Imana ireba ibyo yari imaze gukora byose isanga ari byiza rwose (Intg.1,31) nuko ituza Adamu muri Edeni; ahari ibiti binogeye amaso, by’amoko yose kandi biryoshye (soma Intg.2,9). Ese ubwiza bwa Muntu bwononwe n’iki? Iyo Edeni, Muntu yatujwemo, yarimo igiti gitanga ubugingo n’igitanga ubumenyi bw’ikiza n’ikibi. Kugira icyifuzo cyo kwica itegeko yahawe n’Umuremyi byabaye intangiriro yo kwiyambura ubwiza karemano. Muntu yagombaga kubaho atunzwe na cya giti cy’ubugingo; ibyo byari bimuhagije, ntiyari akwiye kumenya icyiza n’ikibi kugira ngo ashimishe Imana ahubwo kuyumvira ni byo yasabwaga kugira ngo atazahura n’urupfu akururiwe no kwica itegeko; kurya ku giti yabujijwe (Intg.2,17), Icyaha cya Adamu na Eva. Nka’Adamu wo mu bihe bya kera, na n’ubu itegeko ry’Imana ntiryubahirizwa na bose. Ihumure dufite ni ukubabarirwa; koko rero n’ibyaha byawe bizahanagurwa kandi nugenza neza uzubura umutwe, wongere usenderezwe imigisha y’Imana!

1.     Wishinje nta buryarya icyaha wakoze

Ni kenshi abantu bacumura nyamara ntibemereko bacumuye ahubwo bakihunza uruhare rwabo mu gukora icyaha, bakitana bamwana batanga impamvu zidashinga mu kwisobanura neza kugeza n’ubwo bashobora kwibwirako Imana ibifitemo uruhare (Soma Intg.3,8-13). Kutemera uruhare wagize mu gukora nabi bijyana no gufata icyaha mu buryo bworoheje. Ubikora atyo aba ari kure yo kwiyunga n’Imana binyuze mu kwemera icyaha no kugisabira imbabazi. Muvandimwe, icyaha cyose kirakomeye kuko n’icyo ubwenge bw’abantu bufata nk’icyoroheje utakitondeye cyakugeza ku bucibwe bw’iteka. Kwishinjanya uburyarya bijyana no kubeshya kandi bikadukururira umuvumo kuko kubeshya ubwabyo bituruka kuri Satani we ibyanditswe byita “umubyeyi w’ikinyoma (Yh. 8: 44)”. Bana b’Imana, “Twirinde ikinyoma kugira ngo twitandukanye n’iherezo rya Shitani, tugerageze kwiyimikamo ukuri kugira ngo dusabane n’Imana.” (S. Dorothée de Gaza. Œuvres spirituelles, 9).

2.     Ubabarire abagucumuyeho

Isengesho rya “Dwe uri mu ijuru” rigaragazako twifuza kubabarirwa ibyaha byacu, turi mu murongo wo kubabarira abaducumuyeho. Ese koko Imana ikurikije iri sengesho tuyitura yatubabarira? Nyagasani ‘utubabarire ibicumuro byacu nk’uko natwe tubabarira abaducumuyeho (Mt.6,12). Yezu abyemezako tuzababarirwa n’Imana Data, igihe cyose tuzaba twahaye abandi imbabazi; ‘koko, nimubabarira abantu amakosa yabo, So wo mu ijuru na We azabababarira ayanyu (Mt.6,14)’. Muntu w’umunyabyaha azasubizwa ubwiza bwe natana n’icyaha abikesheje kubabarirwa. Bantu mwese muritoze kuba abanyambabazi kuko ‘nimutababarira abantu na So ntazabababarira amakosa yanyu (Mt.6,15)’! Jya ubabarira mugenzi wawe ibicumuro bye, bityo nusenga, n’ibyaha byawe bizahanagurwa (Sir.28,2). Tubimenye neza; ‘Kubabarira abagucumuyeho ni ikimenyetso cy’urukundo rw’ukuri ruciye ukubiri n’uburyarya bwose. Kuko ari uko Nyagasani yakunze isi (S. Marc l'Ascète. Discours, 2.48).’ Ntagisibya; niyo bagusebya, wowe iturize ahubwo urusheho kubasabira. “Uko urushaho gusengera uwagusebeje, niko Imana irushaho guhishurira ukuri abemeye ibyo baguharabitse” (S. Maxime le Confesseur. Centuries sur l'amour, 4.89).

3.     Ukunde kandi usabire abanzi

Umuntu kubwo gukunda abeza n’ababi, akabakunda urukundonyampuhwe, aba agaragajeko az’Imana kuko abatayizi bo bibanda kuri benewabo gusa cyangwa n’abo basangiye inyungu cyangwa isano (soma Mt.5,46-47). Kugira ngo twiyeze imitima, duhinduke abana b’Imana nyabyo; ni ngombwa gukunda abatwanga no gusabira abadutoteza, twibukako urukundo ruhanagura ibyaha. Nibyo Yezu yahishuriye umubikira Mariya Marita Chambon wamusabaga ubudahuga ingabire yo kutongera kumucumuraho. Yezu yaramubwiye ati ‘iyo munsanze mufite urukundo ntabwo ndeba amakosa yanyu, ndeba gusa urukundo rwanyu… urukundo ruhanagura byose.’ Ati ‘roho isukurwa igihe cyose ikunze urukundo ruhamye. Ariko hagomba urukundo rw’ukuri, rusukuye kandi rutandukanye na byose ‘(Vie, p. 232.).’ Ukunda abanzi be ntagengwa n’inzika ahubwo aba aharanira gutuza Kristu mu mutima we. Muvandimwe, ‘vana umujinya, inzika n’amahomvumu mutima wawe nibwo Kristu azatura muri wowe (S. Maxime le Confesseur. Centuries sur l'amour, 4.76)’ bityo ugaca ukubiri n’icyaha!

4.     Nugenza neza

“Myr Visenti HAROLIMANA , ku umunsi w’abakene 2011 / photo, internet

Muvandimwe kugira neza bituronkera gusukurwa umutima. Bikubiyemo bimwe twabonye kandi n’ibi ni ingenzi: Kwicisha bugufi; Mutagatifu Mariko ati “ushaka kubabarirwa ibicumuro bye agomba gukunda ukwicisha bugufi naho ubihora mugenzi we aba yishinza amafuti ye bwite” (S. Marc l'Ascète. Discours, 1.127). Gufasha abakene (kubambika, kubagaburira, kubacumbikira no kubarengera); Yezu yabonekeye benshi afite ibyo bari batanze nk’ikimenyetso cy’uko ariwe babihaye; rimwe akababaza niba babyibuka. Twavuga nka Mutagatifu Gatarina w’i Siyeni wibukijwe umwenda yari yatanze nk’imfashanyo (Vie, par le bienheureux Raymond, 2° part., ch 3.), Mutagatifu Maritini, umwepiskopi wa turuse- Tours - wabwiwe, nyuma yo kwambika umukene ngo ‘Maritini…yanyambitse uyu mwambaro’, n’umuhire Gatarina wa Racconigi, ku myake ye 13, nyuma yo kwambikwa umuhungu wasabirizaga, yahishuriwe ko azakorera Imana atabitewe no gutinya ubucakara ahubwo abitewe n’urukundo rusukuye, nta kimuhangayikishije kitari Imana yonyine n’ibiremwa byayo.

“Myr Visenti HAROLIMANA , ku umunsi w’abakene 2011 / photo, internet 

Guhumuriza abashavuye, guharanira ukuri, amahoro n’ubutabera, kuba ikimenyetso cy’urukundo rw’Imana rwagati mu bantu, byose bigakoranwa igitinyiro cya Nyagasani kuko “gutinya Imana bimurikira roho... bikirukana ikibi... bishegesha imibabaro, bikirukana umwijima wa roho kandi bikanayisukura... Gutinya Imana ni agasongero k’ubumenyi, aho bitari, nta cyiza wahabona... udatinya Imana aba yitegeye imitego ya shitani (S.Ephrem le Syrien).” Ni ukuri icyaha duhamagarirwa kurusha amaboko kibunze ku irebe ry’umuryango wa buri muntu; nimucyo twitonde hato kitaturusha amaboko, tugafatwa n’uburakari buturoha mu bindi bibi nk’uko byagendekeye Kayini (soma Intg.4,1-16). Bavandimwe, nta kindi icyaha kidukururira kitari uguhunga Imana. None se muvandimwe, ‘urakajwe n’iki? ...Nugenza neza ntuzubura umutwe se? (Intg.4,6-7). Kugenza neza byongera kudusubiza ubwiza Imana itwifuzaho kuko bitubyarira kubabarirwa ibyaha.